Each time a Jewish bride and groom stand together under the chupah, the religious marriage canopy,

a series of seven blessings is traditionally said.

The Sheva Blakot, it is sometimes noticed, are structured in such a way that they

move from the universal to the particular.

Early blessings acknowledge the King of the Universe who has created all for his glory and

the creator of mankind.

Then blessings relate to the creation of children, to the happiness of the Khatan and the

kala, the groom and the bride.

The final of these blessings, again, each one escalating in special and unique significance

for the family coming into being through their very utterance, speaks of the sounds of

joy and gladness ringing through the cities of joy and gladness, ringing through the cities

of Judah and the streets of Jerusalem. Bringing the Jewish wedding to a close, after the breaking

of a glass, to commemorate the temple's destruction in Jerusalem, a line from Psalm 137 is intoned.

If I forget you, O Jerusalem, may my right hand forget its

skill, may my tongue cling to the roof of my mouth if I do not remember you, if I do not set

Jerusalem above my highest joy. Each Jewish family, the Sidor seems to be instructing us,

no matter where it is physically located

anywhere in the world, is redeemed by its spiritual allegiance to Zion, to the eternal

capital of the Jewish people, to Jerusalem. Nor does the city have such redemptive significance

for Jews alone. Jerusalem is for Christians, for Muslims, for a vast

number of people, the most significant spiritual city on earth. But here's the thing. In addition

to all of its tremendous religious and philosophical importance, Jerusalem is also an actual

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